The Book of Gates

with the Short Form of the Book Am-Tuat

London; Kegan, Paul, Trench, Trbner & Co.

[1905]
Scanned at Sacred-texts.com, May 2003. J.B. Hare, Redactor. This text is in the public domain. These files
may be used for any non-commercial purpose, provided this notice of attribution is left
intact.
 NOTE
THIS volume is the second of a series of three volumes which treat of the Egyptian Heaven
and Hell. It contains the complete hieroglyphic text of the Summary, or short form of the
BOOK AM-TUAT, and the complete hieroglyphic text of the BOOK OF GATES, with
translations and reproductions of all the illustrations. A series of Chapters dealing with the
origin and contents of Books of the Other World, with prefatory remarks, and a full index to
the whole work, will be found in the third volume.

CONTENTS

CHAP. PAGE

THE GODDESS NUT. FROM THE SARCOPHAGUS OF SETI I. Frontispiece

THE SHORT FORM OF THE BOOK AM-TUAT:--

FIRST HOUR 1

SECOND HOUR 4

THIRD HOUR 8

FOURTH HOUR 13

FIFTH HOUR 16

SIXTH HOUR 20

SEVENTH HOUR 25

EIGHTH HOUR 30
 NINTH HOUR 32

TENTH HOUR 34

ELEVENTH HOUR 36

TWELFTH HOUR 38

I. THE ALABASTER SARCOPHAGUS OF SETI I. 43

APPENDIX: BELZONI'S ACCOUNT OF HIS DISCOVERY OF THE

TOMB OF SETI I. 71

THE BOOK OF GATES:--

II. THE WESTERN VESTIBULE, OR ANTE-CHAMBER OF THE TUAT,

SET-AMENTET, GUARDED BY SET AND TAT. With 2 Illustrations 80

III. THE FIRST GATE, GUARDED BY SAA-SET. With 10 Illustrations 86

IV. THE SECOND GATE, SEPTET-UAUAU, GUARDED BY AQEBI. With

7 Illustrations 100

V. THE THIRD GATE, NEBT-S-TCHEFAU, GUARDED BY TCHETBI.

With 10 Illustrations 119

p. viii

VI. THE FOURTH GATE, ARIT, GUARDED BY TEKA-HRA, With 11

Illustrations 139

VII. THE JUDGMENT HALL OF OSIRIS. With 1 Illustration 158

VIII. THE FIFTH GATE, NEBT-AHA, GUARDED BY SET-EM-MAAT-F. 168

 With 4 Illustrations

IX. THE SIXTH GATE, PESTIT, GUARDED BY AKHA-EN-MAAT. With

27 Illustrations 190

X. THE SEVENTH GATE, BEKHKHI, GUARDED BY SET-HRA. With 9

Illustrations 219

XI. THE EIGHTH GATE, AAT-SHEFSHEFT, GUARDED BY AB-TA. With

12 Illustrations 237

XII. THE NINTH GATE, TCHESERIT, GUARDED BY SETHU. With 10

Illustrations 259

XIII. THE TENTH GATE, SHETAT-BESU, GUARDED BY AM-NETU-F.

With 12 Illustrations 279

XIV. THE ELEVENTH GATE, TESERT-BAIU, GUARDED BY SEBI AND

RERI, OR THE EASTERN VESTIBULE OF THE TUAT. With 2
Illustrations 301

ERRATA
P. 10, l. 3, for "Then-tent-baiu" read "Tent-baiu"; p. 20, l. 10, for "Nebt-mu-tuatiu" read
"Metchet-nu-nebt-Tuatiu"; p. 57, l. 3, for "the magical powers" read "her magical powers to
those"; p. 113, p. 119, l. 3, for "Tchetbi" read "Nebt-tchefau"; p. 147.

THE SHORT FORM

OF THE

BOOK OF AM-TUAT
THE SUMMARY OF THE BOOK OF WHAT IS IN THE
UNDERWORLD.
THE BEGINNING OF THE HORN OF AMENTET, [WHICH IS] THE UTTERMOST POINT
OF THE DEEPEST DARKNESS.
 THE FIRST HOUR.
THIS god entereth into the earth through the Hall of the horizon of Amentet. There are one
hundred and twenty ATRU to journey over in this Hall before a man arriveth at the gods of the
Tuat.
The name of the first Field of the Tuat is NET-RA. He (i.e., Ra) allotteth fields to the gods
who are in [his] following, and he beginneth to send forth words to and to work out the plans
of the divine beings of the Tuat in respect of this Field.
Whosoever shall have these made (i.e., copied)
p. 2
according to the similitude which is in Ament of the Tuat, [and] whosoever shall have
knowledge of these similitudes, [which are] the copies of this great god himself, they shall act
as magical protectors for him upon earth regularly and unfailingly, and they shall act as
magical protectors for him in the Great Tuat.
USHEMET-HATU-KHEFTI-RA is the name of the [first] hour of the night which guideth this
great god through this Hall.

p. 4

THE SECOND HOUR.

This great god afterwards taketh up his position in UR-NEST, which is three hundred and
nine ATRU in length, and one hundred and twenty ATRU in width.
The name of the gods who are in this Field is, BAIU-TUATI. Whosoever knoweth their
names shall have his existence with them, and unto him shall this great god allot fields in the
place wherein they are in the FIELD OF URNES. He shall stand up with the Gods who Stand
Up (AHAU), he shall travel on in the following
p. 5
of this great god, he shall enter into the earth, he shall force a way through the Tuat, he shall
cleave a passage through the tresses of the gods with flowing hair (HENKSU), he shall travel
on by the EATER OF THE ASS (AM-AA) after the emptying of the lands, he shall eat bread-
cakes in the Boat of the Earth, and there shall be given unto him the fore-part of TATUBA.
Whosoever shall have made in writing (or, in drawing) similitudes of the BAIU-TUATI (i.e.,
the Souls of the Tuat) in the forms in which they are in Ament of the Tuat-now the beginning
of such representations should be from Amentet,--and whosoever shall make offerings unto
them upon earth in their names, [these things I say] shall act as magical protectors to that
person upon earth, regularly and unfailingly.
And whosoever shall know the words which the gods of the Tuat speak to this god, and the
words which are said by him to them when he is approaching the gods of the Tuat, [these
words I say] shall act as magical protectors to him that knoweth them upon earth, regularly
and unfailingly.
SHESAT-MAKET-NEB-S is the name of the hour of the night which guideth this great god
through this Field.

.8

THE THIRD HOUR.

This great god afterwards taketh up his position in the Fields of the PERU-gods (i.e., the
Fighters), and
p. 9
this great god paddleth his way over the STREAM OF OSIRIS (NET-ASAR) in sailing up
this Field, which is three hundred and nine ATRU long, and one hundred and twenty ATRU
wide. This great god uttereth words to those who are in the following of Osiris to this City,
and he allotteth unto them estates which are situated in this Field.
BAIU-SHETAIU (i.e., Hidden Souls) is the name of the gods who are in this Field, and
whosoever knoweth their names upon earth shall be able to approach to the place where Osiris
is, and there shall be given unto him water for his Field.
NET-NEB-UA-KHEPER-AUATU is the name of this Field. Whosoever shall know these
hidden similitudes of the Hidden Souls in the correct forms wherein they are depicted in
Ament of the Tuat--now the beginning of such representations should be from Amentet--
[these figures I say] shall act as magical protectors to that man upon earth, [and] in Neter-
khert, regularly and unfailingly.
Whosoever knoweth these, when he is making his journey past them shall escape from their
roarings, and he shall not fall down into their furnaces (or, pits).
Whosoever knoweth this, when 'he is keeping ward over [his] seat (or, place), his bread-cake
shall be with Ra; and whosoever knoweth this, being soul [and] spirit, shall have the mastery
over his legs, and shall never enter into the place of destruction, but he shall
p. 10
come forth with his attributes (or, forms), and shall snuff the air for his hour.
THENTENT-BAIU is the name of the hour of the night which guideth this great god through
this Field.

p. 13

THE FOURTH HOUR.

The majesty of this great god, having been towed along, afterwards taketh up his position in
the secret Circle of AMENTET, and he performeth the affairs of the gods of the Tuat who are
therein by means of his voice, but he seeth them not.
ANKH-KHEPERU is the name of the gate of this Circle.
AMENT-SETHAU is the name of this Circle.
Whosoever knoweth this representation of the hidden roads of RE-STATET, and the holy
paths of the AMMEHET, and the secret doors which are in the Land Of SEKER, the god who
is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made]
for the mouth of the LIVING gods in the Temple of Tem.
Whosoever knoweth this shall be in the condition of him that is maat on the ways, and he
shall journey
p. 14
over the roads of RE-SETHAU, and he shall see the representations of the AMMEHET.
URT-EM-SEKHEMU-SET is the name of the hour of the night which guideth this great god.

p. 16

THE FIFTH HOUR.

This great god is towed along over the ways of Maat of the Tuat through the upper half of this
secret Circle of the god SEKER, who is upon his sand, and he neither looketh upon nor gazeth
at the secret figure of the earth which containeth the flesh of this god. The gods who are in
[the train of] this god hear the words of Ra, who crieth unto them from where this god is.
AHA-NETERU is the name of the door [of this City].
AMENT is the name of the Circle of this god, [and in it are] the secret path of Amentet, and
the doors of the hidden palace, and the holy place of the LAND OF SEKER [with his] flesh,
and [his] members, [and his] body, in the divine form which they had at first.
BAIU-AMU-TUAT is the name of the gods who are in [this] Circle. Their forms (aru) who
are in their hour,
p. 17
and their secret shapes (kheperu) neither know, nor look upon, nor see this image (or,
similitude) of SEKER (or, the hawk) himself.
Whosoever shall make these representations according to the image which is in writing in the
hidden places of the Tuat, at the south of the Hidden Palace, and whosoever shall know them
shall be at peace, and his soul shall unite itself to the offerings of SEKER, and the goddess
KHEMIT shall not hack his body in pieces, and he shall go on his way towards her in peace.
Whosoever shall make offerings to these gods upon earth--[these offerings, I say, shall act as
magical protectors to that man upon earth, and in NETER-KHERT, regularly and unfailingly].
SEM-HER-AB-UAA-S is the name of the hour of the night which guideth this great god
through this Field.

p. 20

THE SIXTH HOUR.

The majesty of this great god taketh up his position in the stream of NEBT-MU-TUATIU (i.e.,
the Lord of the waters of the gods of the Tuat), and he sendeth forth words to the gods who
are therein, and he commandeth that they have the mastery over their divine offerings in this
City. He maketh his way through this Field, being provided with his Boat, and he setteth apart
by his words the estates which are [to produce] their offerings in this City, and he giveth to
them water for their lakes, and he travelleth through the Tuat every day.
SEPT-METU is the name of the door of this City.
p. 21
The secret roads of Amentet, and the manner wherein this great god is being rowed along over
the water therein in his boat to perform the plans (or, affairs) of the gods of the Tuat, the
gathering together [of them] by their names, the manifestations of their shapes (or, forms),
and [their] secret hours, such are the things of which the secret representation of the Tuat is
not known to men and women.
Whosoever shall make [a copy of] this image in writing, according to the representation of the
same which is in the hidden things of the Tuat, at the south of the Hidden Palace, and
whosoever shall know them shall be in the condition of one who awardeth offerings in
abundance in the Tuat, and he shall be united to the offerings of the gods who are in the
following of Osiris, and his Parents (or, kinsfolk) shall make the offerings which are
obligatory on the earth.
The majesty of this great god sendeth forth words, and he giveth divine offerings to [the gods
of] the Tuat, and he standeth up by them; and they see him, and they have dominion over their
Fields and over the gifts made to them, and they effect their transformations by reason of the
words which this great god hath spoken unto them.
METCHET-NEBT-TUATIU is the name of this Field, which is the road of the Boat of Ra.
MESPERIT-AR-MAAT is the name of the hour of the night which guideth this great god
through this country.

p. 25

THE SEVENTH HOUR.

The majesty of this great god taketh up his position in the secret place of Osiris, and the
majesty of this great god sendeth forth words into this to the gods who dwell therein. This god
maketh to himself other forms for this hidden place in order to drive out of his path the
serpent fiend APEP by means of the words of power of Isis, and the words of power of
SEMSU (?).
RUTI-ASAR is the name of the gate of this City through which this god passeth.
TEPHET-SHETA is the name of this City.
p. 26
This great god maketh his way over the road of Ament in the holy boat, and he passeth in it
over this road which is without water, without being towed along. He maketh his way by
means of the words of power of Isis, and by means of the words of power of SEMSU (?), and
the utterances of this great god himself [act as] magical protectors, and perform the slaughters
of Apep in the Tuat, in this Circle, in his windings in the sky.
Whosoever shall make [a copy of] these [pictures] according to the similitudes which are in
writing at the northern side of the Hidden Palace in the Tuat, they shall act as magical
protectors for him that maketh them in heaven and in earth. And whosoever knoweth them
shall be a soul of souls with Ra. And whosoever shall make (i.e., recite) the words of power of
Isis and the words of power of SEMSU, shall make to be driven back the Apep of Ra in
Amentet. Whosoever shall do [this] in the Hidden Palace of the Tuat, and whosoever shall do
[this] upon earth, [the result is] the same. Whosoever knoweth this shall be in the Boat of Ra,
both in heaven and upon earth; but he that hath no knowledge of this representation shall not
know how to drive back NEHA-HRA (i.e., Stinking-Face).
Now the ridge of earth of NEHA-HRA in the Tuat is four hundred and fifty cubits in length,
and he filleth it with the undulations of his body. The regions which belong to him are made
(i.e., kept) for him, and the great god doth not make his way over him when he
p. 27
maketh him to turn aside out of the way for him, from the secret place of Osiris, when this
god maketh his way through this city in the form of the serpent MEHEN.
Whosoever shall know this upon earth, the serpent NEHA-HRA shall not drink his water, and
the soul of him that knoweth it shall not be evilly entreated by the gods who are in this Circle;
and whosoever knoweth it the crocodile AB-SHAU shall not devour his soul.
KHESEF-HAI-HESEQ-NEHA-HRA is the name of the hour of the night which guideth this
great god through this Circle.

p. 30

THE EIGHTH HOUR.

When the majesty of this great god hath taken up his position in the secret Circles of those
who are in their sand, he sendeth forth words to them from out of his Boat, and the gods tow
along him that is in the holy embrace (?) of the serpent MEHEN.
AHA-AN-URT-F is the name of the gate of this City.
TEBAT-NETERU-SET is the name of this City.
As for the secret Circle of AMENTET, this great god maketh his way over it in his Boat, by
means of the towing of the gods who are in the Tuat.
Whosoever shall make [a copy of] these things according to the similitude which is in writing
on the north [wall] of the Hidden Palace in the Tuat, and whosoever shall know them by their
names, shall be in the condition of one who is fully provided with swathings on the earth, and
he shall never be repulsed at the secret gates, and he shall have abundant offerings in the great
funeral hall regularly and unfailingly for millions of years.
NEBT-USHA is the name of the hour of the night which guideth this great god.

. 32

THE NINTH HOUR.

When the majesty of this great god hath taken up his position in this Circle, he sendeth forth
words from his Boat to the gods who dwell therein, and the sailors join the, Boat of this great
god in this City.
SAA-KEB is the name of the gate of this City through which this great god passeth to take up
his position on the stream which is in this City.
BES-ARU is the name of this City, which is the secret Circle of AMENTET, wherein take up
their positions in the Tuat this great god and his sailors.
Whosoever maketh [a copy of] these things in their names according to the similitudes which
are in writing on the east [wall] of the Hidden Palace of the Tuat, and whosoever knoweth
their names upon earth, and knoweth their habitations in Amentet, shall rest in his habitation
in the Tuat, and he shall stand up among the lords of the provisions of the gods, and his voice
shall be maat before the tchatcha beings on the day of the reckoning of Pharaoh (literally, the
thrice great house). And these things shall act as magical protectors to him that knoweth them
upon earth.
MAK-NEB-S is the name of the hour of the night which guideth this great god in this Circle.

p. 34

THE TENTH HOUR.

The majesty of this great god taketh up his position in this Circle, and he sendeth forth words
to the gods who are in it.
AA-KHEPERU-MES-ARU is the name of the gate of this City through which this great god
passeth.
METCH-QA-UTEBU is the name of this City. [This is] the secret Circle of Amentet whereto
KHEPERA joineth himself before Ra, and the gods, and the spirits, and the dead cry out from
it over the secret representations (or, images) Of AKERT.
Whosoever shall make [a copy of] these [representations] according to the figures which are
depicted on the east [wall] of Ament, and whosoever knoweth them by their names shall
journey round about in the Tuat, and shall travel through it, and he shall not be driven back,
and he shall flourish with Ra.
TENTENIT-HESQ-KHAKABU is the name of the hour of the night which guideth this great
god through the secret ways of this City.

p. 36

THE ELEVENTH HOUR.

The majesty of this great god taketh up his position in this Circle, and he sendeth forth words
unto the gods who are therein.
SEKHEN-TUATIU is the name of the gate of this City through which this great god passeth.
RE-EN-QERERT-APT-KHAT is the name of this City. [This is] the secret Circle of the Tuat
into which this great god passeth on his way, and [he] cometh forth at the eastern mountain of
the sky, the eater of eternity. The form thereof is in the presence of the serpent PETRA, which
dwelleth in this City, and they (i.e., the gods) place themselves in the train of [Ra] when the
birth of KHEPER upon earth is about to take place.
Whosoever shall make [a copy] of these [representations] according to the figures which are
depicted on the east [wall] of the palace of Ament in the hidden [places] of the Tuat, and
whosoever knoweth them shall be in the position of him that divideth his offering, and of him
who is a spirit who is suitably equipped [to travel] both in heaven and upon earth, regularly
and unceasingly.
SEBIT-NEB-UAA-KHESEF-SEBIU-EM-PERT-F is the name of the hour of the night which
guideth this great god in this Circle.

p. 38

THE TWELFTH HOUR.

The majesty of this great god taketh up his position in this Circle at the limits of the thick
darkness, and this great god is born under the form of KHEPERA in this Circle. The gods NU
and AMMUI, and HEH and HEH[UT] are in this Circle at the birth of this great god, when he
maketh his appearance from the Tuat, and taketh up his place in the Matet Boat, and riseth
from between the thighs of the goddess Nut.
THENEN-NETERU is the name of the gate of this City.
KHEPER-KEKUI-KHA-MESTI is the name of this City. [This is] the secret Circle of the
Tuat, wherein this great god is born, when he maketh his appearance in NU, and taketh up his
place in the body of NUT.
Whosoever shall make [a copy] of these [representations] according to the figures which are
depicted on the east [wall] of the palace of Ament of the Tuat, they shall be magical protectors
to him that knoweth them upon earth, both in heaven and on earth.
At this point the light beginneth [to come], and it is the end of the thick darkness which Ra
travelleth through in Amentet, and of the secret matters which this great god performed
therein. He who hath no knowledge of the whole (?) or part (?) of the secret
p. 39
representations of the Tuat, shall be condemned to destruction.
Whosoever shall make [a copy] of these [representations] according to this copy of what is in
the Ament of the Tuat, [which] cannot be looked at or seen, and whosoever shall know these
secret images shall be in the condition of the spirit who is equipped [for journeying], and shall
come forth [from] and shall descend into the Tuat, and shall hold converse with the men and
women who live [there] regularly and unfailingly, millions of times.

p. 43

THE BOOK OF GATES

CHAPTER I.
THE ALABASTER SARCOPHAGUS OF SETI I.

THE text of the "Book of Gates," printed in the following pages, is taken from the alabaster
sarcophagus of king Seti I., B.C. 1370, which is preserved in the Museum of Sir John Soane,
at 13, Lincoln's Inn Fields. This sarcophagus is, undoubtedly, one of the chief authorities for
the text of that remarkable book; but before any attempt is made to describe the arrangement
of the scenes and the inscriptions which accompany them, it will be well to recall the principal
facts connected with its discovery by Giovanni Battista Belzoni, who has fortunately placed
them on record in his Narrative of the Operations and recent discoveries within the pyramids,
temples, tombs and Excavations in Egypt and Nubia, London, 1820, p. 233 ff. In October,
1815, Belzoni began to excavate in the Biban-al-Muluk, i.e., the Valley of the Tombs of the
Kings, on the western bank of the Nile at Thebes, and in the
p. 44
bed of a watercourse he found a spot where the ground bore traces of having been "moved."
On the 19th of the month his workmen made a way through the sand and fragments of stone
which had been piled up there, and entered the first corridor or passage of a magnificent tomb,
which he soon discovered to have been made for one of the great kings of Egypt. A second
corridor led him to a square chamber which, being thirty feet deep, formed a serious obstacle
in the way of any unauthorized intruder, and served to catch any rain-water which might make
its way down the corridors from the entrance. Beyond this chamber are two halls, and from
the first of these Belzoni passed through other corridors and rooms until he entered the
vaulted chamber in which stood the sarcophagus. 1 The sarcophagus chamber is situated at a
distance of 320 feet from the entrance to the first corridor, and is 180 feet below the level of
the ground. Belzoni succeeded in bringing the sarcophagus from its chamber into the light of
day without injury, and in due course it arrived in England; the negotiations which he opened
with the Trustees of the British Museum, to whom its purchase was first proposed, fell
through, and he subsequently sold it to Sir John Soane, it is said for the sum of 2000. An
examination of the sarcophagus shows that both it and its cover were hollowed out of
monolithic blocks of alabaster,
p. 45
and it is probable, as Mr. Sharpe says, 1 that these were quarried in the mountains near
Alabastronpolis, i.e., the district which was known to the Egyptians by the name of Het-nub,
and is situated near the ruins known in modern times by the name of Tell al-'Amarna. In the
Yet-nub quarries large numbers of inscriptions, written chiefly in the hieratic character, have
been found, and from the interesting selection from these published by Messrs. Blackden and
Fraser, we learn that several kings of the Ancient and Middle Empires carried on works in
them, no doubt for the purpose of obtaining alabaster for funeral purposes. The sarcophagus is
9 ft. 4 in. long, 3 ft. 8 in. wide, in the widest part, and 2 ft. 8 in. high at the shoulders, and 2 ft.
3 in. at the feet; the cover is 1 ft. 3 in. high. The thickness of the alabaster varies from 21 to 4
inches. The skill of the mason who succeeded in hollowing the blocks without breaking, or
even cracking them, is marvellous, and the remains of holes nearly one inch in diameter
suggest that the drill was as useful to him as the chisel and mallet in hollowing out the blocks.
When the sarcophagus and its cover were finally shaped and polished, they were handed over
to an artisan who was skilled in cutting hieroglyphics and figures of the gods, &c., in stone,
and both the insides and outsides were covered by him
p. 46
with inscriptions and vignettes and mythological scones which illustrated them. Both
inscriptions and scenes were then filled in with a kind of paint made from some preparation of
copper, and the vivid bluish green colour of this paint must have formed a striking contrast to
the brilliant whiteness of the alabaster when fresh from the quarry. At the present time large
numbers of characters and figures are denuded of their colour, and those in which it still
remains are much discoloured by London fog and soot.
The first to attempt to describe the contents of the texts and scenes on the sarcophagus of
SETI I. was the late Samuel Sharpe, who, with the late Joseph Bonomi, published "The
Alabaster Sarcophagus of Oimenepthah I., King of Egypt," London, 1864, 4to; the former was
responsible for the letterpress, and the latter for the plates of scenes and texts. For some
reason which it is not easy to understand, Mr. Sharpe decided that the hieroglyphic characters
which formed the prenomen of the king for whom the sarcophagus was made were to be read
"Oimenepthah," a result which he obtained by assigning the phonetic value of O to the

hieroglyphic sign for Osiris . The prenomen is sometimes written , or

, and , and is to be read either SETI-MEN-EN PTAH, or SETI-

MEN-EN-PTAH. Mr. Sharpe did not, apparently, realize that both the signs and
p. 47
were to be read "Set," and he gave to the first the phonetic value of A and to the second the
value of O; he next identified "Aimenepthah" or "Oimenepthah" with the Amenophath of
Manetho, and the Chomaepthah of Eratosthenes, saying, "hence arises the support to our
reading his name (i.e., the king's) Oimenepthah." Passing over Mr. Sharpe's further remarks,
which assert that the sarcophagus was made in the year B.C. 1175 (!), we must consider
briefly the arrangement of the texts and scenes upon the insides and outsides of the
sarcophagus and its covers. On the upper outside edge of the sarcophagus runs a single line of
hieroglyphics which contains speeches supposed to be made to the deceased by the four
children of Horus; this line is in two sections, each of which begins at the right hand side of
the head, and ends at the left hand side of the foot. Below this line of hieroglyphics are five
large scenes, each of which is divided into three registers, and these are enclosed between two
dotted bands which are intended to represent the borders of the "Valley of the Other World."
On the inside of the sarcophagus are also five scenes, but there is no line of hieroglyphics
running along the upper edge. On the bottom of the sarcophagus is a finely cut figure of the
Goddess Nut, and round and about her are texts selected from the Theban Recension of the
Book of the Dead; on the inside of the cover is a figure of the goddess Nut, with arms
outstretched. On the outside of the
p. 48
cover, in addition to the texts which record the names and titles of the deceased, are inscribed
two large scenes, each of which is divided into three registers, like those inside and outside
the sarcophagus.
The line of text on the upper outside edge reads:--
p. 50
I. Speech of MESTHA: "I am Mestha, I am [thy] son, O Osiris, king, lord of the two lands,
Men-Maat-Ra, whose word is maat, son of the Sun, Seti Mer-en-Ptah, whose word is maat,
and I have come so that I may be among those who protect thee. I make to flourish thy house,
which shall be doubly established, by the command of Ptah, by the command of Ra himself."
Speech of ANPU: "I am Anpu, who dwelleth in (or, with) the funeral chest." He saith,
"Mother Isis descendeth . . . . . . . . bandages for me, Osiris, king Men-Maat-Ra, whose word
is maat, son of the Sun, Seti Mer-en-Ptah, whose word is maat, from him that worketh against
me."
Speech of TUAMATEF: "I am Tuamatef, I am thy son Horus, I love thee, and I have come to
avenge thee, Osiris, upon him that would work his wickedness
p. 51
upon thee, and I will set him under thy feet for ever, Osiris, king, lord of the two lands, Men-
Maat-Ra, son of the Sun, [proceeding] from his body, loving him, lord of crowns (or, risings)
Seti Mer-en-Ptah, whose word is maat, before the Great God."
To be said: "Ra liveth, the Tortoise dieth! Strong are the members of . . . . . Osiris, king Men-
Maat-Ra, whose word is maat, for Qebhsennuf guardeth them. Ra liveth, the Tortoise dieth! In
a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus,
that is to say, the son of the Sun, Seti Mer-en-Ptah, whose word is maat."
Speech of NUT: Nut, the great one of Seb, saith: "O Osiris, king, lord of the two lands, Men-
Maat-Ra, whose word is maat, who loveth me, I give unto thee purity on the earth, and
splendour (or, glory) in the heavens, and I give unto thee thy head for ever."
II. Speech of NUT, who is over the HENNU BOAT: "This is my son, Osiris, king, Men-Maat-
Ra, whose word is maat. His father Shu loveth him, and his mother Nut loveth him, Osiris,
son of Ra, Seti Mer-en-Ptah, whose word is maat."
Speech of HAPI: "I am Hapi. I have come that I might be among those who protect thee, I
bind together for thee thy head, [and thy members, smiting down for thee thine enemies
beneath thee, and I give
p. 52
thee] thy head, O Osiris, king, Men-Maat-Ra, whose word is maat, son of Ra, Seti Mer-en-
Ptah, whose word is maat."
Speech Of ANPU, the Governor of the divine house: I am Anpu, the Governor of the divine
house. O Osiris, king, lord of the two lands, Men-Maat-Ra, whose word is maat, son of the
Sun, [proceeding] from his body, the lord of crowns, Seti Mer-en-Ptah, whose word is maat,
the Shennu beings go round about thee, and thy members remain uninjured, O Osiris, king,
Men-Maat-RA, whose word is maat for ever."
Speech Of QEBHSENNUF: "I am thy son, I have come that I might be among those who
protect thee. I gather together for thee thy bones, and I piece together for thee thy limbs. I
bring unto thee thy heart, and I set it upon its seat in thy body. I make to flourish (or,
germinate) for thee thy house after thee, [O thou who] liv[est] for ever."
To be said: "Ra liveth, the Tortoise dieth! Let enter the bones of Osiris, king Men-Maat-Ra,
whose word is maat, the son of the Sun, Seti Mer-en-Ptah, whose word is maat, let them enter
into their foundations. Pure is the dead body which is in the earth,
p. 53
and pure are the bones of Osiris, king Men-Mast-Ra, whose word is maat, like Ra [for ever!]."
On the bottom of the sarcophagus is a large, full-length figure of the goddess NUT who is
depicted in the form of a woman with her arms ready to embrace the body of the king. Her
face and the lower parts of the body below the waist are in profile, but she has a front chest,
front shoulders, and a front eye. Her feet are represented as if each was a right foot, and each
only shows the great toe. One breast is only shown. The hair of the goddess is long and falls
over her back and shoulders; it is held in position over her forehead by a bandlet. She wears a
deep collar or necklace, and a closely-fitting feather-work tunic which extends from her breast
to her ankles; the latter is supported by two shoulder straps, each of which is fastened with a
buckle on the shoulder. She has anklets on her legs, and bracelets on her wrists, and armlets
on her arms. The inscriptions which are cut above the head, and at both sides, and under the
feet of the goddess contain addresses to the king by the great gods of the sky, and extracts
from the Book of the Dead; they read:--
p. 55

INSCRIPTION ON THE BOTTOM OF THE SARCOPHAGUS OF

SETI I.

I. The words of Osiris the king, the lord of the two lands, MEN-MAAT-RA, whose word is
maat, the son of Ra (i.e., the Sun), SETI MER-EN-PTAH, whose word is maat, who saith, "O
thou goddess NUT, support thou me, for I am thy son. Destroy thou my defects of immobility,
together with those who produce them."
II. The goddess NUT, who dwelleth in HET-HENNU, saith, "This [is my] son Osiris, the king,
the lord of the two lands, MEN-MAAT-RA, whose word is maat, the son of Ra, [proceeding]
from his body, who loveth him, the lord of crowns, Osiris, SETI MER-EN-PTAH."
III. The god SEB saith, "This [is my] son MEN-MAAT-RA, who loveth me. I have given unto
him purity upon earth, and glory in heaven, him the Osiris, king, the lord of the two lands,
MEN-MAAT-RA, "whose word is maat, the son of Ra, the lover of Nut, that is to say, SETI
MER-EN-PTAH, whose word is maat, before the lords of the Tuat."
IV. Words which are to be said:--"O Osiris, king, lord of the two lands, MEN-MAAT-RA,
whose word is maat, the son of Ra, [proceeding] from his body, that is to say, SETI MER-EN-
PTAH, whose word is maat. Thy mother NUT putteth forth [her] two hands and arms over
thee, Osiris, king, lord of the two lands, MEN-MAAT-RA, whose word is maat, son of Ra,
p. 57
whom he loveth, lord of diadems, SETI MER-EN-PTAH, whose word is maat. Thy mother
NUT hath added the magical powers which are thine, and thou art in her arms, and thou shalt
never die. Lifted up and driven away are the calamities which were to thee, and they shall
never [more] come to thee, and shall never draw nigh unto thee, Osiris, king, the lord of the
two lands, MEN-MAAT-RA, whose word is maat. Horus hath taken up his stand behind thee,
Osiris, son of Ra, lord of diadems, SETI MER-EN-PTAH, whose word is maat, for thy
mother NUT hath come unto thee; she hath purified (or, washed) thee, she hath united herself
to thee, she hath supplied thee as a god, and thou art alive and stablished among the gods."
V. The great goddess NUT saith, "I have endowed him with a soul, I have endowed him with
a spirit, and I have given him power in the body of his mother TEFNUT, I who was never
brought forth. I have come, and I have united myself to OSIRIS, the king, the lord of the two
lands, MEN-MAAT-RA, whose word is maat, the son of Ra, the lord of diadems, SETI MER-
EN-PTAH, whose word is maat, with life, stability, and power. He shall not die. I am NUT of
the mighty heart, and I took up my being in the body of my mother TEFNUT in my name of
Nut; over my mother none hath
p. 59
gained the mastery. I have filled every place with my beneficence, and I have led captive the
whole earth; I have led captive the South and the North, and I have gathered together the
things which are into my arms to vivify Osiris, the king, the lord of the two lands, MEN-
MAAT-RA, the son of the Sun, [proceeding] from his body, the lover of SEKER, the lord of
diadems, the governor whose heart is glad, SETI MER-EN-PTAH, whose word is maat. His
soul shall live for ever! "
VI. ["Nut,"] saith Osiris, the king MEN-MAAT-RA, whose word is maat, "Raise thou me up!
I am [thy] son, set thou free him whose heart is at rest from that which maketh [it to be still]."
VII. Osiris, the king, the lord of the two lands, MEN-MAAT-RA, whose word is maat, the son
of the Sun, loving him, SETI MER-EN-PTAH, saith the

CHAPTER OF COMING FORTH BY DAY AND OF MAKING A

WAY THROUGH AMMEHET. 1

Saith Osiris, the king, the lord of the two lands, MEN-MAAT-RA, whose word is maat, the
son of the Sun, [proceeding] from his body, loving him, the lord of crowns, SETI MER-EN-
PTAH, whose word is maat, "Homage to you, O ye lords of maat, who are free from iniquity,
who exist and live for ever and to the double henti period of everlastingness, MEN-MAAT-
RA, whose word is maat, the son of the Sun, [proceeding] from his body, loving him, the lord
of diadems, SETI MER-EN-PTAH,
p. 61
whose word is maat, before you hath become a khu (i.e., a spirit) in his attributes, he hath
gained the mastery through his words of power, and he is laden with his splendours. O deliver
ye the Osiris, the king, the lord of the two lands, MEN-MAAT-RA, whose word is maat, the
son of the sun, the lord of diadems, SETI MER-EN-PTAH, whose word is maat, from the
Crocodile of this Pool of Maati. He hath his mouth, let him speak therewith. Let there be
granted unto him broad-handedness in your presence, because I know you, and I know your
names. I know this great god unto whose nostrils ye present offerings of tchefau. REKEM is
his name. He maketh a way through the eastern-horizon of heaven. REKEM departeth and I
also depart; he is strong and I am strong. O let me not be destroyed in the MESQET Chamber.
Let not the Sebau fiends gain the mastery over me. Drive not ye me away from your Gates,
and shut not fast your arms against the Osiris, the king, the lord of the two lands, MEN-
MAAT-RA, whose word is maat, the son of the Sun, [proceeding] from his body, loving him,
the lord of diadems, SETI MER-EN-PTAH, whose word is maat, because [my] bread is in the
city of PE, 1 and my ale is in the city Of TEP, and my arms are united
p. 63
in the divine house which my father hath given unto me. He hath stablished for me a house in
the high place of the lands, and there are wheat and barley therein, the quantity of which is
unknown. The son of my body acteth for me there as kher-heb. 1 Grant ye, unto me sepulchral
offerings, that is to say, incense, and merhet unguent, and all beautiful and pure things of
every kind whereon the God liveth. Osiris, the king, MEN-MAAT-RA, whose word is maat,
the son of the Sun, [proceeding] from his body, loving him, the lord of diadems, the ruler of
joy of heart, SETI MER-EN-PTAH, whose word is maat, existeth for ever in all the
transformations which it pleaseth [him to make]. He floateth down the river, he saileth up into
SEKHET-AARU, 2 he reacheth SEKHET-HETEP. 3 I am the double Lion-god." 4
VIII. Saith Osiris, the king, the lord of the two lands, MEN-MAAT-RA, whose word is maat,
son of the Sun, loving him, SETI MER-EN-PTAH, whose word is maat:--"O ward off that
destroyer from my father Osiris, the king, the lord of the two lands, MEN-MAAT-RA, whose
word is maat, and let his divine protection be under my legs, and let them live. Strengthen
thou Osiris, son of the Sun, lord of diadems, SETI MER-EN-PTAH, whose word is maat,
with thy hand. Grasp thou him with thy hand, let him enter thy hand, let
p. 65
him enter thy hand, O Osiris, king, lord of the two lands, MEN-MAAT-RA, Whose word is
maat, thou shalt not perish. NUT cometh unto thee, and she fashioneth thee as the Great
Fashioner, and thou shalt never decay; she fashioneth thee, she turneth thy weakness into
strength, she gathereth together thy members, she bringeth thy heart into thy body, and she
hath placed thee at the head of the living doubles (kau), O Osiris, king, lord of the two lands,
MEN-MAAT-RA, whose word is maat, before the beautiful god, the lord of TA-TCHESERT."
IX. Saith Osiris, the king, the lord of the two lands, MEN-MAAT-RA, whose word is maat,
the son of the Sun, [proceeding] from his body, loving him, the lord of diadems, SETI MER-
EN-PTAH, whose word is maat,

[THE CHAPTER OF CAUSING THE SOUL TO BE UNITED TO

ITS BODY IN THE UNDERWORLD] 1

Hail, ye gods who bring (ANNIU)! [Hail] ye gods who run (PEHIU)! [Hail] thou who
dwellest in his embrace, thou great god, grant thou that may come unto me my soul from
wheresoever it may be. If it would delay, then lot my soul be brought unto me from
wheresoever it may be, for thou shalt find the Eye of Horus standing by thee like those
watchful gods. If it lie down, let it lie down in ANNU (Heliopolis), the land where [souls are
joined to their bodies] in thousands. Let my soul be brought
p. 67
unto me from wheresoever it may be. Make thou strong, O guardian of sky and earth, this my
soul. If it would tarry, do thou cause the soul to see its body, and thou shalt find the Eye of
Horus standing by thee even as do those [gods who watch]."
"Hail, ye gods who tow along the boat of the lord of millions of years, who bring [it] into the
upper regions of the Tuat, who make it to pass over Nut, and who make the soul to enter into
its sahu (i.e., spiritual body), let your hands be full of weapons, and grasp them and make
them sharp, and hold chains in readiness to destroy the serpent enemy. Let the Boat rejoice,
and let the great god pass on in peace, and behold, grant ye that the soul of Osiris, king MEN-
MAAT-RA, whose word is maat, may emerge from the thighs [of Nut] in the eastern horizon
of heaven, for ever and for ever."
X. Osiris, the king, the lord of the two lands, MEN-MAAT-RA SETEP-[EN]-RA, whose word
is maat, the son of Ra, loving PTAH-SEKRI, the lord of diadems, SETI MER-EN-PTAH,
whose word is maat, saith:--"O ye shennu beings, go ye round behind me, and let not these
my members be without strength."
XI. Osiris, the king, the lord of the two lands, MEN-MAAT-RA AA-RA, whose word is maat,
the son of the sun, [proceeding] from his body, loving him, lord of diadems, SETI MER-EN-
PTAH, saith:--"O Nut, lift thou me up. I am thy son. Do away from me that which maketh me
to be without motion." [Nut saith]:--O Osiris, the king the lord of the two lands, MEN-MAAT-
RA
p. 69
AA-RA whose word is maat, the soil or the sun, [proceeding] from his body,
[paragraph continues]
loving him, the lord or diadems, SETI MER-EN-PTAH, Whose word is maat, I have given
thee thy head to be on thy body, and all the members of him that is SETI MER-EN-PTAH,
whose word is maat, shall never lack strength."
On the outside of the cover, beneath the two scenes and texts which occupied the upper part of
it, was a horizontal line of hieroglyphics which contained two short speeches, the one by the
goddess Nut, and the other by Thoth. The speech of Nut is a duplicate of the opening lines of
that found on the bottom of the sarcophagus (see above v., p. 55); the speech of Thoth is
much mutilated, and can have contained little except the promise to be with the king, and a
repetition of the royal name and titles. On the inside of the cover were texts, many portions of
which are identical, as we see from the fragments which remain, with the Chapters from the
Book of the Dead which are found on the bottom of the sarcophagus, and which have been
transcribed above. At each side of the figure of the winged goddess which was cut on the
breast was a figure of the god Thoth, who is seen holding a staff surmounted by the symbol of
"night.". When the cover was complete there were probably four such figures upon it, and the
texts which accompanied them were, no doubt,
p. 70
identical with those found in Chapter CLXI. of the Book of the Dead.
The scenes and inscriptions which cover the inside and outside of the sarcophagus are
described and transcribed in the following chapters.
p. 71

APPENDIX TO CHAPTER I.

BELZONI'S ACCOUNT OF HIS DISCOVERY OF THE TOMB OF SETI I.

"ON the 16th (of October) I recommenced my excavations in the Valley of Beban el Malook,
and pointed but the fortunate spot, which has paid me for all the trouble I took in my
researches. I may call this a fortunate day, one of the best perhaps of my life; I do not mean to
say, that fortune has made me rich, for I do not consider all rich men fortunate; but she has
given me that satisfaction, that extreme pleasure, which wealth cannot purchase; the pleasure
of discovering what has been long sought in vain, and of presenting the world with a new and
perfect monument of Egyptian antiquity, which can be recorded as superior to any other in
point of grandeur, style, and preservation, appearing as if just finished on the day we entered
it; and what I found in it will show its great superiority to all others. Not fifteen yards from
the last tomb I described, I caused the earth to be opened at the foot of a steep hill, and under
a torrent, which, when it rains, pours a great quantity of water over the very spot I have
p. 72
caused to be dug. No one could imagine, that the ancient Egyptians would make the entrance
into such an immense and superb excavation Just under a torrent of water; but I had strong
reasons to suppose, that there was a tomb in that place, from indications I had observed in my
pursuit. The Fellahs who were accustomed to dig were all of opinion, that there was nothing
in that spot, as the situation of this tomb differed from that of any other. I continued the work,
however, and the next day, the 17th, in the evening we perceived the part of the rock that was
cut, and formed the entrance. On the 18th, early in the morning, the task was resumed, and
about noon the workmen reached the entrance, which was eighteen feet below the surface of
the ground. The appearance indicated, that the tomb was of the first rate; but still I did not
expect to find such a one as it really proved to be. The Fellahs advanced till they saw that it
was probably a large tomb, when they protested they could go no further, the tomb was so
much choked up with large stones, which they could not get out of the passage. I descended,
examined the place, pointed out to them where they might dig, and in an hour there was room
enough for me to enter through a passage that the earth had left under the ceiling of the first
corridor, which is 36 ft. 2 in. long, and 8 ft. 8 in. wide, and, when cleared of the ruins, 6 ft. 9
in. high. I perceived immediately by the painting on the
p. 73
ceiling, and by the hieroglyphics in basso relievo, which were to be seen where the earth did
not reach, that this was the entrance into a large and magnificent tomb. At the end of this
corridor I came to a staircase 23 ft. long, and of the same breadth as the corridor. The door at
the bottom is 12 ft. high. From the foot of the staircase I entered another corridor, 37 ft. 3 in.
long, and of the same width and height as the other, each side sculptured with hieroglyphics in
basso relievo, and painted. The ceiling also is finely painted, and in pretty good preservation.
The more I saw, the more I was eager to see, such being the nature of man; but I was checked
in my anxiety at this time, for at the end of this passage I reached a large pit, which
intercepted my progress. This pit is 30 ft. deep, and 14 ft. by 12 ft. 3 in. wide. The upper part
of the pit is adorned with figures, from the wall of the passage up to the ceiling. The passages
from the entrance all the way to this pit have an inclination downward of an angle of eighteen
degrees. On the opposite side of the pit facing the entrance I perceived a small aperture 2 ft.
wide and 2 ft. 6 in. high, and at the bottom of the wall a quantity of rubbish. A rope fastened
to a piece of wood, that was laid across the passage against the projections which formed a
kind of door, appears to have been used by the ancients for descending into the pit; and from
the small aperture oil the opposite side hung another, which
p. 74
reached the bottom, no doubt for the purpose of ascending. We could clearly perceive, that the
water which entered the passages from the torrents of rain ran into this pit, and the wood and
rope fastened to it crumbled to dust on touching them. At the bottom of the pit were several
pieces of wood, placed against the side of it, so as to assist the person who was to ascend by
the rope into the aperture. I saw the impossibility of proceeding at the moment. Mr. Beechey,
who that day came from Luxor, entered the tomb, but was also disappointed.
"The next day, the 19th, by means of a long beam we succeeded in sending a man up into the
aperture, and having contrived to make a bridge of two beams, we crossed the pit. The little
aperture we found to be an opening forced through a wall, that had entirely closed the
entrance, which was as large as the corridor. The Egyptians had closely shut it up, plastered
the wall over, and painted it like the rest of the sides of the pit, so that but for the aperture, it
would have been impossible to suppose, that there was any further proceeding; and anyone
would conclude, that the tomb ended with the pit. The rope in the inside of the wall did not
fall to dust, but remained pretty strong, the water not having reached it at all; and the wood to
which it was attached was in good. preservation. It was owing to this method of keeping the
damp out of the inner parts of the tomb, that they are so well preserved. I observed
p. 75
some cavities at the, bottom of the well, but found nothing in them, nor any communication
from the bottom to any other place; therefore we could not doubt their being made to receive
the waters from the rain, which happens occasionally in this mountain. The valley is so much
raised by the rubbish, which the water carries down from the upper parts, that the entrance
into these tombs is become -much lower than the torrents; in consequence, the water finds its
way into the tombs, some of which are entirely choked up with earth.
"When we had passed through the little aperture we found ourselves in a beautiful hall, 27 ft.
6 in. by 25 ft. 10 in., in which were four pillars 3 ft. square. I shall not give any description of
the painting, till I have described the whole of the chambers. At the end of this room, which I
call the entrance-hall, and opposite the aperture, is a large door, from which three steps lead
down into a chamber with two pillars. This is 28 ft. 2 in. by 25 ft. 6 in. The pillars are 3 ft. 10
in. square. I gave it the name of the drawing-room; for it is covered with figures, which
though only outlined, are so fine and perfect, that you would think they had been drawn only
the day before. Returning into the entrance-hall, we saw on the left of the aperture a large
staircase, which descended into a corridor. It is 13 ft. 4 in. long, 7 ft. 6 in. wide, and has 18
steps. At the bottom we entered a beautiful corridor, 3 6 ft. 6 in. by 6 ft. 11 in.
p. 76
We perceived that the paintings became more perfect as we advanced farther
[paragraph continues]
into the interior. They retained their gloss, or a kind of varnish over the colours, which had a
beautiful effect. The figures are painted on a white ground. At the end of this (corridor we
descended ten steps, which I call the small stairs, into another, 17 ft. 2 in. by 10 ft. 5 in. From
this we entered a small chamber, 20 ft. 4 in. by 13 ft. 8 in., to which I gave the name of the
Room of Beauties; for it is adorned with the most beautiful figures in basso relievo, like all
the rest, and painted. When standing in the centre of this chamber, the traveller is surrounded
by an assembly of Egyptian gods and goddesses. Proceeding farther, we entered a large hall,
27 ft. 9 in. by 26 ft. 10 in. In this hall are two rows of square pillars, three on each side of the
entrance, forming a line with the corridors. At each side of this hall is a small chamber; that
on the right is 10 ft. 5 in. by 8 ft. 8 in., that on the left 10 ft. 5 in. by 8 ft. 9 in. This hall I
termed the Hall of Pillars; the little room on the right, Isis' Room, as in it a large cow is
painted, of which I shall give a description hereafter; that on the left, the Room of Mysteries,
from the mysterious figures it exhibits. At the end of this hall we entered a large saloon, with
an arched roof or ceiling, which is separated from the Hall of Pillars only by a step so that the
two may be reckoned one. The saloon is 31 ft. 10 in. by 27 ft. On the right is a small
p. 77
chamber without anything in it, roughly cut, as if unfinished, and without painting; on the left
we entered a chamber with two square pillars, 25 ft. 8 in. by 22 ft. 10 in. This I called the
Sideboard Room, as it has a projection of 3 ft. in form of a sideboard all round, which was
perhaps intended to contain the articles necessary for the funeral ceremony. The pillars are 3
ft. 4 in. square, and the whole beautifully painted as the rest. At the same end of the room, and
facing the Hall of Pillars, we entered by a large door into another chamber with four pillars,
one of which is fallen down. This chamber is 43 ft. 4 in. by 17 ft. 6 in.; the pillars 3 ft. 7 in.
square. It is covered with white plaster, where the rock did not cut smoothly, but there is no
painting on it. I named it the Bull's, or Apis' Room, as we found the carcass of a bull in it,
embalmed with asphaltum; and also, scattered in various places, ail immense quantity of small
wooden figures of mummies 6 or 8 in. long, and covered with asphaltum to preserve them.
There were some other figures of fine earth baked, coloured blue, and strongly varnished. On
each side of the two little rooms were wooden statues standing erect, 4 ft. high, with a circular
hollow inside, as if to contain a roll of papyrus, which I have no doubt they did. We found
likewise fragments of other statues of wood and of composition.
"But the description of what we found in the centre of the saloon, and which I have reserved
till this place,
p. 78
merits the most particular attention, not having its equal in the world, and being such as we
had no idea could exist. It is a sarcophagus of the finest oriental alabaster, 9 ft. 5 in. long, and
3 ft. 7 in. wide. Its thickness is only 2 in., and it is transparent, when a light is placed in the
inside of it. It is minutely sculptured within and without with several hundred figures, which
do not exceed 2 in. in height, and represent, as I suppose, the whole of the funeral procession
and ceremonies relating to the deceased, united with several emblems, &c. I cannot give an
adequate idea of this beautiful and invaluable piece of antiquity, and can only say, that nothing
has been brought into Europe from Egypt that can be compared with it. The cover was not
there; it had been taken out, and broken into several pieces, which we found in digging before
the first entrance. The sarcophagus was over a staircase in the centre of the saloon, which
communicated with a subterraneous passage, leading downwards, 300 ft. in length. At the end
of this passage we found a great quantity of bats' dung, which choked it up, so that we could
go no farther without digging. It was nearly filled up too by the falling in of the upper part.
One hundred feet from the entrance is a staircase in good preservation; but the rock below
changes its substance, from a beautiful solid calcareous stone, becoming a kind of black rotten
slate, which crumbles into dust only by touching. This subterraneous passage proceeds in a
south-west
p. 79
direction through the mountain. I measured the distance from the entrance, and also the rocks
above, and found that the passage reaches nearly halfway through the mountain to the upper
part of the valley. I have reasons to suppose, that this passage was used to come into the tomb
by another entrance; but this could not be after the death of the person who was buried there,
for at the bottom of the stairs just tinder the sarcophagus a wall was built, which entirely
closed the communication between the tomb and the subterraneous passage. Some large
blocks of stone were placed under the sarcophagus horizontally, level with the pavement of
the saloon, that no one might perceive any stairs or subterranean passage was there. The
doorway of the sideboard room had been walled up, and forced open, as we found the stones
with which it was shut, and the mortar in the jambs. The staircase of the entrance-hall had
been walled up also at the bottom, and the space filled, with rubbish, and the floor covered
with large blocks of stone, so as to deceive any one who should force the fallen wall near the
pit, and make him suppose, that the tomb ended with the entrance-hall and the drawing-room.
I am inclined to believe, that whoever forced all these passages must have had some spies
with them, who were well acquainted with the tomb throughout. The tomb faces the north-
east, and the direction of the whole runs straight south-west."

Footnotes

44:1 As Belzoni's narrative is of interest, his account of his discovery of Seti's tomb is given
in the Appendix to this Chapter.
45:1 The Alabaster Sarcophagus of Oimenepthah I., King of Egypt. London, 1864, p. 14.
59:1 This is Chapter LXXII. of the Book of the Dead.
61:1 Pe and Tep formed a double city in the Delta.
63:1 The kher-heb was the priestly official who read the funeral service.
63:2 I.e., the Field of Reeds.
63:3 I.e., the Field of Peace.
63:4 I.e., Shu and Tefnut.
65:1 This is Chapter LXXXIX. of the Book of the Dead.

p. 80

CHAPTER II.
THE ANTE-CHAMBER OF THE TUAT.

IN THE FIRST DIVISION of the "Book of Gates of the Tuat," according to the sarcophagus

of Seti I., we see the horizon of the west, , or the mountain of the west, divided into

two parts, , and the boat of the sun is supposed to sail between them, and to enter
by this passage into the Tuat. On the right hand is fixed a jackal-headed standard, and on each
side of it kneels a bearded god; one god is called TAT, and is a personification of the region

which is beyond the day, and the other SET, , and represents the funeral mountain. On
the left hand is a ram-headed standard, and on each side of it also kneels a bearded god; as
before, one is called Tat and the other Set. The ram's head has the horizontal, wavy horns,
which belong to the particular species of ram that was the symbol of the god Khnemu; this
animal disappeared from Egypt before the XIIth Dynasty, but the tradition of him remained.
In the middle of the scene sails the boat of the sun. The god is symbolized by a beetle within a
disk, which is enveloped in the folds of a
p. 81
 Part of the horizon over which the Boat of the Sun passes to enter the Tuat at eventide.
In it are the Twelve Gods of the Funeral Mountain .
p. 82
serpent having its tail in its mouth. In the bows stands the god of divine intelligence, whose
name is SA, and in the stern, near the two paddles, stands HEKA, i.e., the personification of
the word of power, or of magical utterance. The god who usually accompanies SA is HU. The
text which refers to the Sun-god reads:--
"Ra saith unto the Mountain:--Send forth light, O Mountain! Let radiance arise from that
which hath devoured me, and which hath slain men and is filled with the slaughter of the
gods. Breath to you, O ye who dwell in the light in your habitations, my
p. 83

Part of the horizon over which the Boat of the Sun passes to enter the Tuat at eventide.
In it are the twelve Gods of Set-Amentet .
p. 84
splendours shall be to you. I have decreed their slaughter, and they have slaughtered
everything which existeth. I have hidden you from those who are upon the earth, restoring the
crown (or, tiara) to those who are on the Mountain. The gods say:--'Let this jackal-headed
sceptre emit the words of this great god who joineth together his members. Come then unto
us, O thou from whom we have come forth! Cries of joy are to thee, O thou who art in thy
disk, thou great god whose forms (or transformations) are manifold.' Their provisions
[consist] of bread-cakes and beer."
The paragraph below the above text is practically a duplicate of it, but it contains no mention
of either the jackal-headed or the rain-headed sceptre, and it is unnecessary to give it here.
On the right of the boat stand twelve gods, who are called "gods of the mountain," and the
text referring to them reads:--
p. 85
"[These gods] have come into being from Ra, and from his substance, and have emerged from
his eye. He hath decreed for them [as] a place (or, abode) the Hidden Mountain (Ament Set),
which consumeth men, and gods, and all cattle, and all reptiles which are created by this great
god. This great god hath decreed the plans (or, designs) thereof having made [them] to spring
up in the earth which he created."
On the left of the boat stand twelve gods, who are called "gods of Set-Amentet," and the text
referring to them reads:--
"The hidden place. [These are] those who have consumed the men, and the gods, and all the
cattle, and all the reptiles which this great god hath created. 'This great god hath decreed plans
for them after he made them to spring up in the land which he created, that is to say, in the
Amentet which he made."

p. 86

CHAPTER III.
THE GATE OF SAA-SET
THE SECOND DIVISION OF THE TUAT.

THE boat of Ra, having passed between the two halves of the horizon of the West, now
approaches a gateway, the door of which is closed before him; the door of the second division
of the Tuat is different from the doors of the other divisions, for it consists of a single leaf
which turns upon a pivot working in holes in the top and bottom of the framework of the door.
This door is guarded by a serpent called SAA-SET, which stands upon its tail. The text
referring to this serpent reads:--
p. 87
"He who is over (i.e., has the mastery over) this door openeth to Ra. SA saith unto SAT-SET,
'Open thy door to Ra, throw wide open thy door to KHUTI. The hidden abode is in darkness,
so that the transformations of this god may take place.' This portal is closed after this god hath
entered in through it, and there is lamentation on the part of those who are in their mountain
when they hear this door shut."
In the centre of the scene we see the boat of Ra being towed along by four gods standing, each
of whom grasps the tow-line with both hands. The god is now in the form of a ram-headed
man, who holds the sceptre in his right hand, and has the solar disk above his horns. He stands
within a shrine which is enveloped in the voluminous folds of the serpent Mehen, a serpent
also stands on his tall before him. In front of the shrine stands SA, and behind it HEKAU. The
gods who tow the boat are called TUAIU.
p. 88
The sun's boat is met in this section by a company of thirteen gods, who are under the
direction of a god who holds a staff in his hand. The names of the first seven gods are:--
NEPEMEH 1, NENHA, 2, BA, HERU, BEHA-AB, KHNEMU, and SETCHET; the third has
the head of a ram, and the fourth that of a hawk. The last six gods

The Boat of the Sun towed by Gods of the Tuat .

are described as "gods who are in the entrances," the god who bears the staff has no name.
The text which refers to the Sun-god reads:--
p. 89
 Seven of the Gods of the Entrances who tow the Boat of the Sun through Saa-Set .

Six of the Gods of the Entrances who tow the Boat of the Sun through Saa-Set, and a god who bears a staff .
p. 90
"This great god journeyeth along the roads of the
p. 91
Tuat. This god is drawn by the gods of the Tuat (in order to make divisions (or,
[paragraph continues]
distinctions) in the earth, and to work out [his] designs therein, to weigh words and deeds in
Ament, to magnify the great god above the little god among the gods. who are in the Tuat, to
place the KHU (i.e., the blessed dead) upon, their thrones, and the damned [in the place] to
which they have been condemned in the judgment, and to destroy their bodies by an evil
death. Ra saith:--'O grant ye to me that I may restore the tiara, and that I may have possession
of [my] shrine which is in the earth. Let SA and HEKA unite themselves to me for the
working out of plans for you, and for making to come into being their attributes (or, forms) ye
[have] (what is yours. Isis hath made to be at peace the wind, and offerings are there. None
shutteth [the door] against you, and the damned do not enter in after you. That which
belongeth to you is to you, O gods.' These gods say unto Ra, 'There is darkness on the road of
the Tuat, therefore let the doors which are closed be unfolded, let the earth open, so that the
gods may draw along him that hath created them.' Their food [i.e., the food of these gods] is
of the funeral offerings, and their drink is from their cool waters, and their hands are on meat
offerings among the Akert regions of Ament."
On the right of the boat are twenty-four gods, the first twelve of whom are described as "those
p. 92
who are at peace, the worshippers of Ra," and the second twelve as "the righteous who are in
the Tuat." These beings are thus described by the accompanying text:--
p. 93
 Nine of the gods who adore Ra and are at peace .

(Left) Five of the righteous gods of the Tuat. (Right) Three of the gods who adore Ra and are at peace .
p. 94
"These [are they who] have worshipped (or, praised) Ra upon earth, who uttered words of
power against Apep, who made their offerings unto him, and who burnt (literally, made)
incense to their gods on their own behalf, after their offerings. They have gained possession of
their cool waters, and they receive their meat, and they eat of their offerings in the gateway of
him whose name is hidden. Their meat is by the gateway, and their offerings are with him.
who is therein. And Ra saith unto them:--'Your offerings are yours, ye have power over your
cool waters, your souls shall never be hacked to pieces, your meat shall never fail, [O ye who
have] praised [me], and have vanquished Apep for me.'"
The above passage refers to the "worshippers of Ra who are at peace."
"[These are] they [who] spake truth upon earth,
p. 95
and who were not addicted to evil thought about the gods. They make their invocations in this
gateway, they live upon maat (i.e., truth), and their cool waters are in their cisterns. Ra saith
unto them:--"'Truth is yours, live ye on your food. Ye yourselves are truth;' and they have
power over these their cool waters, which are waters of fire to those who have

Seven of the righteous gods of the Tuat .

guilt and sin. And these gods say to Ra:--'Let there be stability to the Disk of Ra. Let him that
is in the shrine have the mastery over it, and let the serpent [Mehen] guard him well. May the
flames of Khuti which are in the corners of the hidden shrine grow stronger.' And there shall
be given to them meat in the place of peace in their circle."
p. 96
The above passage refers to the "righteous who are in the Tuat."
On the left side of the boat of Ra are: 1. The god TEM, who is depicted in the form of an aged
man, leaning heavily on a stick which he grasps in his right hand. 2. Four male beings who are
lying prostrate on their backs. 3. Twenty male beings, with their backs bowed, and their arms
tied together at their elbows behind their backs. The our beings are described as "the inert,"
and the twenty as "the apostates of the Hall of Ra, who have blasphemed Ra upon earth, who
have invoked evils upon him that is in the Egg, who have thrust aside the right, and have
spoken words against KHUTI."

The inert Apostates and Blasphemers of Ra .

The text referring to the inert and the apostates reads:--

p. 97
"Tem worketh on behalf of Ra, glorifying the god,
p. 98
and singing praises to his soul, and distributing evil things to his enemies. [He saith]:--'The
word of my father Ra is right (maat) against you, and my word is right against you. I am the
son who proceedeth from his father, and I am the father who proceedeth from his son. Ye are
fettered, and ye are tied with strong cord, and it is I who have sent forth the decree concerning
you that ye should be

The Apostates and Blasphemers of Ra, who are doomed to destruction, with their arms bound .
bound in fetters; your arms shall never more be opened. Ra pronounceth the formula against
you, his soul is prepared to attack you; my father hath gained the mastery over you, and his
soul uttereth words against you. Your evil deeds [have turned] against you, your plottings
[have come] upon you, your abominable acts [have recoiled] upon you, your destinies are for
evil, and your doom bath been
p. 99
decreed before Ra; your unjust and perverted judgments are upon yourselves, and the
wickedness of your words of cursing are upon you. Evil is the doom which hath been decreed
for you before my father. It is you who have committed sins, and who have wrought iniquity
in the Great Hall; your corruptible

The Apostates and Blasphemers of Ra, who are doomed to destruction, with their arms bound .

bodies shall be cut in pieces, and your souls shall have no existence, and ye shall never again
see Ra with his attributes [as] he journeyeth in the hidden land. Hail, Ra! Adored be Ra! Thine
enemies are in the place of destruction."'

Footnotes

88:1 Var., NEPEN.

88:2 Var., NENA.

p. 100